1 Chronicles 22:5

22:5 David said, “My son Solomon is just an inexperienced young man, ¹  and the temple to be built for the Lord must be especially magnificent so it will become famous and be considered splendid by all the nations. ²  Therefore I will make preparations for its construction.” So David made extensive preparations before he died.

1 Chronicles 29:1

The People Contribute to the Project

29:1 King David said to the entire assembly: “My son Solomon, the one whom God has chosen, is just an inexperienced young man, ³  and the task is great, for this palace is not for man, but for the Lord God.

Psalms 119:9

ב (Bet)

119:9 How can a young person ⁴  maintain a pure life? ⁵ 

By guarding it according to your instructions! ⁶ 

Ecclesiastes 12:1-2

Fear God Now Because Old Age and Death Come Quickly

12:1 So remember ⁷  your Creator in the days of your youth –

before ⁸  the difficult ⁹  days come,

and the years draw near when you will say, “I have no pleasure in them”;

12:2 before the sun and the light ¹⁰  of the moon and the stars grow dark,

and the clouds disappear ¹¹  after the rain;

Ecclesiastes 3:15

3:15 Whatever exists now has already been, and whatever will be has already been;

for God will seek to do again ¹²  what has occurred ¹³  in the past. ¹⁴ 

[22:5]  ¹ tn Heb “a young man and tender.”

[22:5]  ² tn Heb “and the house to build to make exceedingly great for a name and for splendor for all the lands.”

[29:1]  ³ tn Heb “a young man and tender.”

[119:9]  ⁴ tn Heb “young man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender specific “young man” has been translated with the more neutral “young person.”

[119:9]  ⁵ tn Heb “purify his path.”

[119:9]  ⁶ tn Heb “by keeping according to your word.” Many medieval Hebrew mss as well as the LXX read the plural, “your words.”

[12:1]  ⁷ tn The imperative זְכֹר (zekhor, “Remember!”) is a figurative expression (metonymy of association) for obeying God and acknowledging his lordship over one’s life (e.g., Num 15:40; Deut 8:18; Pss 42:6-7; 63:6-8; 78:42; 103:18; 106:7; 119:52, 55; Jer 51:50; Ezek 20:43; Jonah 2:7; Mal 4:4). The exhortation to fear God and obey his commands in 12:13-14 spells out what it means to “remember” God.

[12:1]  ⁸ tn The temporal adjective עַד (’ad, “before”) appears three times in 12:1-7 (vv. 1b, 2a, 6a). Likewise, the temporal preposition בְּ (bet, “when”) is repeated (vv. 3a, 4b). These seven verses comprise one long sentence in Hebrew: The main clause is 12:1a (“Remember your Creator in the days of your youth”), while 12:1b-7 consists of five subordinate temporal clauses (“before…before…when…when…before…”).

[12:1]  ⁹ tn The adjective רָעָה (ra’ah, “evil”) does not refer here to ethical evil, but to physical difficulty, injury, pain, deprivation and suffering (e.g., Deut 31:17, 21; 32:23; 1 Sam 10:19; Neh 1:3; 2:17; Pss 34:20; 40:13; 88:4; 107:26; Eccl 11:10; Jer 2:27; Lam 3:38); see HALOT 1263 s.v. רָעָה 4.b; BDB 949 s.v. רָעָה 2.

[12:2]  ¹⁰ tn Heb “the light and the moon and the stars.” The phrase “the light and the moon” is a hendiadys (two separate terms denoting one idea) or perhaps even a hendiatris (three separate terms denoting one idea) for “the light of the moon and stars” (e.g., Gen 1:14).

[12:2]  ¹¹ tn The verb שׁוּב (shuv, “to return”) here denotes “to desist” (HALOT 1430 s.v. שׁוּב 3). It pictures the disappearance of the clouds as a result of the precipitation of their contents.

[3:15]  ¹² tn The phrase “to do again” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:15]  ¹³ tn Heb “God will seek that which is driven away.” The meaning of יְבַקֵּשׁ אֶת־נִרְדָּף (yÿvaqqesh ’et-nirdaf) is difficult to determine: יְבַקֵּשׁ (yÿvaqqesh) is Piel imperfect 3rd person masculine singular from בָּקַשׁ (baqash, “to seek”) and נִרְדָּף (nirdaf) is a Niphal participle 3rd person masculine singular from רָדַף (radaf, “to drive away”). There are several options: (1) God watches over the persecuted: יְבַקֵּשׁ (“seeks”) functions as a metonymy of cause for effect (i.e., to protect), and אֶת־נִרְדָּף (“what is driven away”) refers to “those who are persecuted.” But this does not fit the context. (2) God will call the past to account: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to hold accountable), and אֶת־נִרְדָּף is a metonymy of attribute (i.e., the past). This approach is adopted by several English translations: “God requires that which is past” (KJV), “God will call the past to account” (NIV) and “God summons each event back in its turn” (NEB). (3) God finds what has been lost: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to find), and אֶת־נִרְדָּף refers to what has been lost: “God restores what would otherwise be displaced” (NAB). (4) God repeats what has already occurred: יְבַקֵּשׁ functions as a metonymy of effect (i.e., to repeat), and אֶת־נִרְדָּף is a metonymy (i.e., that which has occurred). This fits the context and provides a tight parallel with the preceding line: “That which is has already been, and that which will be has already been” (3:15a) parallels “God seeks [to repeat] that which has occurred [in the past].” This is the most popular approach among English versions: “God restores that which has past” (Douay), “God seeks again that which is passed away” (ASV), “God seeks what has passed by” (NASB), “God seeks what has been driven away” (RSV), “God seeks out what has passed by” (MLB), “God seeks out what has gone by” (NRSV), and “God is ever bringing back what disappears” (Moffatt).

[3:15]  ¹⁴ tn The phrase “in the past” does not appear in the Hebrew text, but is supplied in the translation for clarity.